as evidence, we propose, before taking the testimony of Paul, to survey the various statements made by them regarding the astounding miracles we are discussing. Enough has been said to show that we cannot accept any statement as true simply because it is made by a Gospel or Gospels. When it is related in the first Synoptic, for instance, that Pilate took water and washed his hands before the multitude, saying, "I am innocent of this man's blood: see ye to it,"(1)—an incident to which no reference, be it said in passing, is made by the other evangelists, although it is sufficiently remarkable to have deserved notice,—we cannot of course assume that Pilate actually said or did anything of the kind. A comparison of the various accounts of the Resurrection and Ascension, however, and careful examination of their details, will be of very great use, by enabling us to appreciate the position of the case apart from the evidence of Paul. The indefinite impression fostered by apologists, that the evidence of the Gospels supplements and completes the evidence of the Apostle, and forms an aggregate body of testimony of remarkable force and volume, must be examined, and a clear conception formed of the whole case.
One point may at once be mentioned before we enter upon our examination of the Gospels. The Evangelists narrate such astonishing occurrences as the Resurrection and Ascension with perfect composure and absence of surprise. This characteristic is even made an argument for the truth of their narrative. The impression made upon our minds, however, is the very reverse of that which apologists desire us to receive. The writers do not in the least degree seem to have realised the
exceptional character of the occurrences they relate, and betray the assurance of persons writing in an ignorant and superstitious age, whose minds have become too familiar with the supernatural to be at all surprised either by a resurrection from the dead or a bodily ascension. Miracles in their eyes have lost their strangeness and seem quite common-place. It will be seen as we examine the narratives that a stupendous miracle, or a convulsion of nature, is thrown in by one or omitted by another as a mere matter of detail. An earthquake and the resurrection of many bodies of saints are mere trifles which can be inserted without wonder or omitted without regret The casual and momentary expression of hesitation to believe, which is introduced, is evidently nothing more than a rhetorical device to heighten the reality of the scene. It would have been infinitely more satisfactory had we been able to perceive that these witnesses, instead of being genuine denizens of the age of miracles, had really understood the astounding nature of the occurrences they report, and did not consider a miracle the most natural thing in the world.
CHAPTER II. THE EVIDENCE OF THE GOSPELS
In order more fully to appreciate the nature of the narratives which the four evangelists give of the last hours of the life of Jesus, we may take them up at the point where, mocked and buffeted by the Roman soldiers, he is finally led away to be crucified. Let no one suppose that, in freely criticising the Gospels, we regard without emotion the actual incidents which lie at the bottom of these narratives. No one can form to himself any adequate conception of the terrible sufferings of the Master, maltreated and insulted by a base and brutal multitude, too degraded to understand his noble character, and too ignorant to appreciate his elevated teaching, without pain; and to follow his course from the tribunal which sacrificed him to Jewish popular clamour to the spot where he ended a brief but self-sacrificing life by the shameful death of a slave may well make sympathy take the place of criticism. Profound veneration for the great Teacher, however, and earnest interest in all that concerns his history rather command serious and unhesitating examination of the statements made with regard to him, than discourage an attempt to ascertain the truth; and it would be anything but respect for his memory to accept without question the Gospel accounts of his life
